During the 1930s he dialogued or collaborated with intellectuals such as Indro Montanelli (of whom he became a close friend), Giuseppe Bottai, Julius Evola, Ernesto De Martino, Romano Bilenchi, Ottone Rosai, and Aldo Palazzeschi.

Drawing from his anarchist background, Ricci proposed his own version of fascism, one with a strong social imprint and uncompromising towards the bourgeoisie; he became the advocate of "a future Italian modernity, the very first condition of our national power" and the affirmator a "civil tradition, enriched with millenary Christianity but substantially and robustly pagan".

Severely condemning classism, he had no qualms in saying that he looked positively or, at least, in a non-a priori negative way at the Bolshevism: "Russia did good for itself with the Communist revolution [...] The anti-Rome exists but it is not Moscow.

[2][3][4][6][7] In 1940 he participated in the first national conference of the School of Fascist Mysticism, arguing that "fascist mysticism constantly proposes to the Party, the Militia, the State Bodies, the Regime Institutes, the theme of social unity, a dynamic unity that is not limited to economic assistance and the improvement of the conditions of workers – in short, to a demophilic practice –, but focuses on the civilization of work, tending to achieve a higher morality and at the same time a greater collective return (governance of production and consumption, gradual redistribution of wealth, reclamation and autarchy, the worker made into a business partner and co-responsible for the company, the worker made owner) and for this reason, like every mystic called to work concretely on history and to erect lasting foundations, it also satisfies rational requirements".

[2][3][4] After the outbreak of the Second World War, Ricci volunteered in the Royal Italian Army, participating in the North African campaign as a Lieutenant in the 26th Artillery Regiment, part of the 17th Infantry Division Pavia.